Romans 6:6-7 - Exposition

Knowing this (cf. ἢ ἀγνοεῖτε , Romans 6:3 ), that our old man was (not is, as in the Authorized Version) crucified with him that the body of sin might be destroyed (or abolished, or done away, καταργήθῃ ) , that henceforth we should not serve ( δουλεύειν , expressing bondage, or slavery; and so throughout the chapter in the word δοῦλοι , translated "servants") sin. For he that hath died is freed from sin . The word "crucified" has, of course, reference to the mode of Christ's death into which we were baptized. It does not imply anything further (as some have supposed) as to the manner of our own spiritual dying, such as painfulness or lingering; it merely means that in his death our old man died (cf. Colossians 2:14 , προφηλώσας αὐτὸ τῷ σταυρῷ ) . The term "old man" ( παλαὶος ἄνθρωπος ) occurs also Ephesians 4:22 ; Colossians 3:9 . It denotes man's unregenerate self, when under sin and condemnation; the καινός or νεος ἄνθρωπος being his regenerate self. It is, of course, a different conception from that of ὁ ἐξω and ὁ ἔσωθεν ἄνθωππος of 2 Corinthians 4:16 . In Ephesians and Colossians the old man is said to be put away, or put off, and the new one put on, as though they were two clothings, or investments, of his personality, determining its character. Here, by a bolder figure, they are viewed as an old self that had died and a new one that had come to life in its place (cf. 2 Corinthians 5:17 , εἴ τις ἐν χριστῷ καινὴ κτίσις τὰ ἀρχαῖα παρῆλθεν ). The idea of a new man being born into a new life in baptism was already familiar to the Jews in their baptism of proselytes (see Lightfoot, on John 3:1-36 .); and our Lord, discoursing to Nicodemus of the new birth, supposes him to understand the figure; but he teaches him that the change thus expressed should be no mere change of profession and habits of life, but a radical inward change, which could only be wrought by the regenerating Spirit. Such a change St. Paul teaches to be signified by Christian baptism; not only deliverance from condemnation through participation in the benefits of the death of Christ, but also the birth or creation of a new self corresponding to his risen body, which will not be, like the old self, under the thraldom of sin. "The body of sin" may be taken as meaning much the same as "our old man;" sin being conceived as embodied in our former selves, and so possessing them and keeping them in bondage. It certainly does not mean simply our bodies as distinct from our souls, so as to imply the idea that the former must be macerated that the latter may live. The asceticism inculcated elsewhere in the New Testament is in no contradiction to the ideal of mens sana in corpore sano. Our former sin-possessed and sin-dominated personality being now crucified with Christ, dead, and done away with, we are no longer, in our new personality, in slavery to sin, and are both bound and able to renounce it; "for he that hath died is freed [ δεδικαίωται a,, literally, 'is justified'] from sin." In Scotland, one who is executed is said to be justified, the idea apparently being that he has satisfied the claims of law. So here ' δεδικαίωται . The word δουλεύειν , be it observed, in verse 6 introduces by the way the second figure under which, as above said, the apostle regards his subject, though it is not taken up till verse 16.